--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 487 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/487/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 487. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/487/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 487. Daniel · 7 of 17 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/487/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/487/#p-N [¶0] 17. Not inconsistent with [Da 5:29]. For here he declares his interpretation of the words is not from the desire of reward. The honors in [Da 5:29] were doubtless urged on him, without his wish, in such a way that he could not with propriety refuse them. Had he refused them after announcing the doom of the kingdom, he might have been suspected of cowardice or treason. [¶1] 18. God gave--It was not his own birth or talents which gave him the vast empire, as he thought. To make him unlearn his proud thought was the object of God's visitation on him. [¶2] majesty--in the eyes of his subjects. [¶3] glory--from his victories. [¶4] honour--from the enlargement and decoration of the city. [¶5] 19. A purely absolute monarchy ([Jr 27:7]). [¶6] 21. heart was made like ... beasts--literally, "he made his heart like the beasts," that is, he desired to dwell with them. [¶7] 22. Thou hast erred not through ignorance, but through deliberate contempt of God, notwithstanding that thou hadst before thine eyes the striking warning given in thy grandfather's case. [¶8] 23. whose are all thy ways--([Jr 10:23]). [¶9] 24. Then--When thou liftedst up thyself against the Lord. [¶10] the part of the hand--the fore part, the fingers. [¶11] was ... sent from him--that is, from God. [¶12] 25. Mene, Mene, Tekel, Upharsin--literally, "numbered, weighed, and dividers." [¶13] 26. God hath fixed the number of years of thine empire, and that number is now complete. [¶14] 27. weighed in the balances--The Egyptians thought that Osiris weighed the actions of the dead in a literal balance. The Babylonians may have had the same notion, which would give a peculiar appropriateness to the image here used. [¶15] found wanting--too light before God, the weigher of actions ([1Sa 2:3]; [Psa 62:9]). Like spurious gold or silver ([Jr 6:30]). [¶16] 28. Peres--the explanation of "dividers" ([Da 5:25]), the active participle plural there being used for the passive participle singular, "dividers" for "divided." The word "Peres" alludes to the similar word "Persia." [¶17] divided--namely, among the Medes and Persians [Maurer]; or, "severed" from thee [Grotius]. [¶18] 29. Belshazzar ... clothed Daniel with scarlet--To come from the presence of a prince in a dress presented to the wearer as a distinction is still held a great honor in the East. Daniel was thus restored to a similar rank to what he had held under Nebuchadnezzar ([Da 2:48]). Godly fidelity which might be expected to bring down vengeance, as in this case, is often rewarded even in this life. The king, having promised, was ashamed before his courtiers to break his word. He perhaps also affected to despise the prophecy of his doom, as an idle threat. As to Daniel's reasons for now accepting what at first he had declined, compare Note, see on [Da 5:17]. The insignia of honor would be witnesses for God's glory to the world of his having by God's aid interpreted the mystic characters. The cause of his elevation too would secure the favor of the new dynasty ([Da 6:2]) for both himself and his captive countrymen. As the capture of the city by Cyrus was not till near daylight, there was no want of time in that eventful night for accomplishing all that is here recorded. The capture of the city so immediately after the prophecy of it (following Belshazzar's sacrilege), marked most emphatically to the whole world the connection between Babylon's sin and its punishment. [¶19] 30. Herodotus and Xenophon confirm Daniel as to the suddenness of the event. Cyrus diverted the Euphrates into a new channel and, guided by two deserters, marched by the dry bed into the city, while the Babylonians were carousing at an annual feast to the gods. See also [Is 21:5]; ; [Jr 50:38], ; . As to Belshazzar's being slain, compare Is 14:18-20; 21:2-9; Jr 50:29-35; 51:57. [¶20] 31. Darius the Median--that is, Cyaxares II, the son and successor of Astyages, 569-536 B.C. Though Koresh, or Cyrus, was leader of the assault, yet all was done in the name of Darius; therefore, he alone is mentioned here; but [Da 6:28] shows Daniel was not ignorant of Cyrus' share in the capture of Babylon. [Is 13:17]; , confirm Daniel in making the Medes the leading nation in destroying Babylon. So also [Jr 51:11], . Herodotus, on the other hand, omits mentioning Darius, as that king, being weak and sensual, gave up all the authority to his energetic nephew, Cyrus [Xenophon, Cyropædia, 1.5; 8.7]. [¶21] threescore and two years old--This agrees with Xenophon [Cyropædia, 8.5,19], as to Cyaxares II. ### Chapter 6 ### Da 6:1-28. Darius' Decree: Daniel's Disobedience, and Consequent Exposure to the Lions: His Deliverance by God, and Darius' Decree [¶24] 1. Darius--Grotefend has read it in the cuneiform inscriptions at Persepolis, as Darheush, that is, "Lord-King," a name applied to many of the Medo-Persian kings in common. Three of that name occur: Darius Hystaspes, 521 B.C., in whose reign the decree was carried into effect for rebuilding the temple ([Ezr 4:5]; [Hag 1:1]); Darius Codomanus, 336 B.C., whom Alexander overcame, called "the Persian" ([Ne 12:22]), an expression used after the rule of Macedon was set up; and Darius Cyaxares II, between Astyages and Cyrus [ÆSCHYLUS, The Persians, 762, 763]. [¶25] hundred and twenty--satraps; set over the conquered provinces (including Babylon) by Cyrus [Xenophon, Cyropædia, 8.6.1]. No doubt Cyrus acted under Darius, as in the capture of Babylon; so that Daniel rightly attributes the appointment to Darius. [¶26] 3. Daniel was preferred--probably because of his having so wonderfully foretold the fall of Babylon. Hence the very expression used by the queen mother on that occasion ([Da 5:12]) is here used, "because an excellent spirit was in him." [¶27] king thought to set him over the whole realm--Agreeing with Darius' character, weak and averse to business, which he preferred to delegate to favorites. God overruled this to the good both of Daniel, and, through him, of His people. [¶28] 4. occasion ... concerning the kingdom--pretext for accusation in his administration ([Ec 4:4]). [¶29] 5. It is the highest testimony to a godly man's walk, when his most watchful enemies can find no ground of censure save in that he walks according to the law of God even where it opposes the ways of the world. [¶30] 6. assembled together--literally, "assembled hastily and tumultuously." Had they come more deliberately, the king might have refused their grant; but they gave him no time for reflection, representing that their test-decree was necessary for the safety of the king. [¶31] live for ever--Arrian [Alexander, 4] records that Cyrus was the first before whom prostration was practised. It is an undesigned mark of genuineness that Daniel should mention no prostration before Nebuchadnezzar or Darius (see on [Da 3:9]). [¶32] 7. The Persian king was regarded as representative of the chief god, Ormuzd; the seven princes near him represented the seven Amshaspands before the throne of Ormuzd; hence Mordecai ([Es 3:4]) refused such homage to Haman, the king's prime minister, as inconsistent with what is due to God alone. A weak despot, like Darius, much under the control of his princes, might easily be persuaded that such a decree would test the obedience of the Chaldeans just conquered, and tame their proud spirits. So absolute is the king in the East, that he is regarded not merely as the ruler, but the owner, of the people. [¶33] All ... governors ... counsellors, &c.--Several functionaries are here specified, not mentioned in [Da 6:4], . They evidently exaggerated the case of the weak king, as if their request was that of all the officers in the empire. [¶34] den of lions--an underground cave or pit, covered with a stone. It is an undesigned proof of genuineness, that the "fiery furnace" is not made the means of punishment here, as in [Da 3:20]; for the Persians were fire-worshippers, which the Babylonians were not. [¶35] 8. decree--or, "interdict." [¶36] that it be not changed--([Es 1:19]; ). This immutability of the king's commands was peculiar to the Medes and Persians: it was due to their regarding him infallible as the representative of Ormuzd; it was not so among the Babylonians. [¶37] Medes and Persians--The order of the names is an undesigned mark of genuineness. Cyrus the Persian reigned subordinate to Darius the Mede as to dignity, though exercising more real power. After Darius' death, the order is "the Persians and Medes" ([Es 1:14], , &c.). [¶38] 9. Such a despotic decree is quite explicable by remembering that the king, as the incarnation of Ormuzd, might demand such an act of religious obedience as a test of loyalty. Persecuting laws are always made on false pretenses. Instead of bitter complaints against men, Daniel prays to God. Though having vast business as a ruler of the empire, he finds time to pray thrice a day. Daniel's three companions ([Da 3:12]), are not alluded to here, nor any other Jew who conscientiously may have disregarded the edict, as the conspirators aimed at Daniel alone ([Da 6:5]). [¶39] 10. when Daniel knew ... writing ... signed--and that, therefore, the power of advising the king against it was taken from him. [¶40] went into his house--withdrawing from the God-dishonoring court. [¶41] windows ... open--not in vainglory, but that there might be no obstruction to his view of the direction in which Jerusalem, the earthly seat of Jehovah under the Old Testament, lay; and that the sight of heaven might draw his mind off from earthly thoughts. To Christ in the heavenly temple let us turn our eyes in prayer, from this land of our captivity ([1Ki 8:44], ; [2Ch 6:29], 34, 38; [Psa 5:7]). [¶42] chamber--the upper room, where prayer was generally offered by the Jews ([Ac 1:13]). Not on the housetop ([Ac 10:9]), where he would be conspicuous. [¶43] upon his knees--Humble attitudes in prayer become humble suppliants. [¶44] three times a day--([Psa 55:17]). The third, sixth, and ninth hour; our nine, twelve, and three o'clock ([Ac 2:15]; ; ; 10:30; compare [Da 9:21]).